克纳勒扎德·阿里·切莱比
克纳勒扎德认为,实践哲学有三部分——个人伦理、家政与国家——而国家只有靠正义才能长存,正义把君主、士兵、税收和臣民联结成一个彼此依存的环。
定位
来自伊斯帕尔塔的奥斯曼学者、法官和诗人,曾在伊斯坦布尔的经学院任教,先后在大马士革、开罗、阿勒颇、布尔萨、埃迪尔内和伊斯坦布尔任法官,最后任安纳托利亚军法官:他1564年在大马士革写成的土耳其文《阿里伦理学》把哲学伦理学的传统——灵魂的德性、家政与国家——带给奥斯曼读者,并以把君主、军队和臣民联结在一起的“正义之环”作结。
核心思想
- 伦理、家政与国家:同一种实践哲学
- 正义之环
- 国家唯有靠正义才能长存
- 德性是灵魂的健康
影响
受影响于 3
米斯卡瓦伊
受其影响
Through al-Tusi, whose ethics reworks Miskawayh’s Refinement of Character, Kınalızade took over Miskawayh’s doctrine of virtue as a mean and of the cure of the soul. TDV İslâm Ansiklopedisi, “Ahlâk-ı Alâî” (A. Kahraman)
依据: AI 草稿
米斯卡瓦伊 › 约932–1030年
纳西尔丁·图西
受其影响
Kınalızade’s Ethics of Ali follows the arrangement of al-Tusi’s Nasirean Ethics – ethics, household, state – which he names among his sources. TDV İslâm Ansiklopedisi, “Ahlâk-ı Alâî” (A. Kahraman); Kınalızade, Ahlâk-ı Alâî (1564), preface
依据: AI 草稿
纳西尔丁·图西 › 1201–1274
贾拉勒丁·达瓦尼
受其影响
Kınalızade drew on al-Dawani’s Jalalian Ethics, alongside al-Tusi’s Nasirean Ethics, in his Ethics of Ali (1564). TDV İslâm Ansiklopedisi, “Ahlâk-ı Alâî” (A. Kahraman)
依据: AI 草稿
贾拉勒丁·达瓦尼 › 约1426–1502年
作品
- 1564阿里伦理学
1564年在大马士革写成、献给总督塞米兹·阿里帕夏的土耳其文实践哲学著作:先是关于灵魂的导论,然后是伦理、家政与国家;最后一部分把正义视为维系国家生命的东西,并以正义之环的图示作结;仅在伊斯坦布尔就保存有七十多部抄本。
立场
Kınalızade is on the map for The Ethics of Ali (Ahlâk-ı Alâî), which he wrote in 1564 in Damascus and dedicated to the governor of Syria, Semiz Ali Pasha. It brought the tradition of philosophical ethics to Ottoman readers in Turkish and is treated by modern scholars as the principal Ottoman work of its kind. In its own words a work on “practical wisdom”, it follows the arrangement that Nasir al-Din al-Tusi had given this tradition in the Nasirean Ethics: after an introduction on the soul and the purpose of ethics come ethics proper – the kinds of character, the virtues, the diseases of the soul and their cure, the discipline of speech – then the management of the household and finally the government of the state. Kınalızade drew on al-Tusi, on al-Dawani’s Jalalian Ethics and on Husayn Vaʿiz Kashifi, and, through them, on Miskawayh and al-Farabi, but he adapted the material to Ottoman society. The political part insists that a realm can last only through justice and closes with a diagram of the “circle of justice”, in which ruler, law, army, revenue and subjects depend on one another. In discussing bodily resurrection he noted that Ibn Sina and al-Tusi held different views in different works. The book survives in more than seventy manuscripts in Istanbul libraries alone and was printed at Bulaq in 1832/33. Katip Çelebi praised its author a century later in The Balance of Truth as a rare investigator of the truth.
生平与背景
ʿAli ibn Emrullah, known as Kınalızade Ali Çelebi or Ali Efendi, was born in 1510 in Isparta in south-western Anatolia; the family name, “son of the man with henna”, goes back to his grandfather. He studied in Istanbul with several professors, finally at the madrasa of Mehmed the Conqueror with Çivizade Muhyiddin, and became his assistant in 1538. From 1543 he taught at madrasas in Edirne, Bursa, Kütahya and Istanbul, among them the Sahn-ı Seman and, from 1558, the Süleymaniye. From 1562 he served as judge in Damascus, Cairo, Aleppo, Bursa, Edirne and Istanbul, and in 1571 he became chief military judge of Anatolia. He died on 22 January 1572 in Edirne, probably while preparing for a campaign with Sultan Selim II; Wikidata gives 1571. He was also a poet in Turkish, Persian and Arabic, and his son Hasan Çelebi wrote a well-known collection of biographies of poets.
其他主要作品
- The Ethics of Ali (Ahlâk-ı Alâî, 1564)
- Classes of the Hanafi Jurists (Ṭabaqāt al-Ḥanafiyya)
- Gloss on al-Baydawi’s Qur’an commentary
- Collected letters (Münşeât) and poems
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